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In the instrumental case - a quarrel with a sword is a sword-quarrel. 213. A gift to the Buddha is a Buddha-gift, a periphrastic expression, here is the elision of the case ending. Likewise, 'a possession of oneself,' etc. 214. Fear from a thief is thief-fear. Likewise, 'bondage-release,' etc. 215. The king's son is a prince. "The brahmin's teeth are black," here the sixth case depends on 'teeth,' so there is no connection with 'black,' thus no compound. But when it is "black and they are teeth," a determinative compound, then the sixth case depends on 'black-teeth,' so "brahmin-black-teeth" is indeed a compound. 216. "The king's, the Magadhan's, wealth," here the sixth case 'of the king' depends on 'wealth,' not on 'Magadhan.' The king is referred to by the word 'Magadhan,' so due to the absence of difference, there is no connection, thus the king is not compounded with 'Magadhan' by appositional agreement. For the connection is twofold. "The king's horse and man," here the king's horse and the king's man, each has a connection, so there is dependence, thus no compound. But when a copulative compound is made, "horse and man," then "king-of-horse-man" is indeed formed, due to the absence of dependence on another. "The king's teacher's son," here the teacher, though dependent on the king, is compounded with the son, due to expressiveness. Expressiveness is also a condition for a compound. There the resolution is "the son of the teacher," likewise elsewhere. 217. Perception of form is form-perception. Sometimes in blame - like a frog in a well is a well-frog. Likewise, 'city-crow,' etc. Here blame is implied by the simile. In 'resident,' etc., there is elision of the case ending. The Bahubbīhi Compound 218. In the sense of another entity is the Bahubbīhi. When two or many nouns, not in the first case, are compounded in the sense of another entity, then that compound is called Bahubbīhi. Monks have arrived at which, that is a place where monks have arrived, a monastery. 219. Conquered are the senses by whom, he is one who has conquered the senses. He is the self-controlled, the Blessed One. He has kindled the fire, thus he is the fire-kindler. Or, the fire-kindler, feeding on the wind, as he pleases, the utmost of specification. 220. In the instrumental: the tree is cut by him, thus he is the cut-tree, with an axe. 221. The tax is given to him, thus he is the tax-given, the king. 222. People have departed from it, thus it is the people-departed, village. 223. He has ten strengths, thus he is the ten-strengths, the Blessed One. There is none equal to him, thus he is the unequal. Here, by dividing the rule "attannassa," the nassa becomes a. He has a large tongue, thus he is the large-tongued. He has great wisdom, thus he is the great-wise. In both, by the rule "itthiyambhāsitapumitthīpumāva ce," due to the superimposition of masculinity, there is no āī suffix in the preceding and following words. 224. "Kvaci samāsantagatānamakāranto" means the final a becomes atta. The mention of kāra includes ā and i as well. Like i-ending in the feminine, and with tva endings, the kappa suffix also occurs. For example, wide are the eyes of him, thus he is the wide-eyed, evident-dhamma, elision of si. Pleasant is the smell of it, thus it is the fragrant. Abundant with thorns, abundant with rivers, the ocean. Here, it is shortened by yadādi. Abundant with grass. Many elephants are intoxicated in it, thus it is the intoxicated-many-elephant, forest. Of equal case. 225. Like the color of gold is the color of him, thus he is the golden-colored. The thunderbolt is in his hand, thus he is the thunderbolt-handed. Hair is on his chest, thus he is the chest-haired. Here, there is elision of the case ending. "Atthesū" by the mention of plurality, sometimes even of the first case ending. He who exists with a reason is the reasoned, by "yadā," the saha becomes so. 226. Seven or eight, seven-eight, months, here the meaning of vā is the meaning of the word. The intermediate direction between the south and the east, that is the southeast, direction. Of different case. Why not the first case ending? The Dhamma that is taught by the Buddha. Dvandva Compound 227. A collection of nouns is a dvandva. Collection, that is, the gathering together of nouns in the same case ending, that collection is called dvandva, this rule applies to plural subjects. The moon and the sun, the moon-sun. They stand, etc. Because of the common relation of actions, the meanings here are one, thus, men and women, letters and words. 228. Likewise, in the Dvanda compound, hand and musical instrument, yoke and army, small creatures, various, opposite, and dissimilar meanings, etc. Various in manner, opposite, various and opposite; similar, alike; various and alike, thus dissimilar. As in the Digu compound, so in the Dvanda, the meaning of hand and limb, etc., is one, and neuter. Eye and ear, song and music, yoke and plow, hand and horse, sword and shield, gadfly and mosquito, crow and owl. Name and form, name having the characteristic of bending, form having the characteristic of changing. Thus these things are various in characteristic, but alike in ultimate reality. By "etc." elsewhere also. As - of different genders - woman and man. When ādi is short, maidservant and slave, bowl and robe. Ganges and Sone. Of number and quantity - two, three, four. Of artisans - weaver and chariot maker. Of hunters - fowler and trapper. Of non-sentient species - needle and awl. Of Brahmins studying one Veda - Kathas and Kalapas, etc. 229. Optionally, tree, grass, cattle, wealth, grain, country, etc. In the Dvanda, the meaning of tree, etc., is optionally one and neuter. Dhavakhadiraṃ, dhavakhadirā, muñjapabbajaṃ, muñjapabbajā, ajeḷakaṃ, ajeḷakā, hiraññasuvaṇṇaṃ, hiraññasuvaṇṇāni, sāliyavaṃ, sāliyavā. Kāsikosalaṃ kāsikosalā. By "etc." elsewhere also optionally. As - of substances always opposed - good and bad, kusalākusalaṃ, kusalākusalāni. Of birds - heron and crane, bakabalākaṃ, bakabalākā. Of condiments - curd and ghee, dadhighataṃ, dadhighatāni. Of directions - east and west, pubbāparaṃ, pubbāparā, etc. The Avyayibhava Compound 230. The word adhi with the locative, its elision. Because of equal case with the word adhi, the word itthi also with the locative. Because it is a permanent compound, the base is the woman, thus the resolution with another word. When adhi itthi stands - The indeclinable compound is preceded by a preposition or particle. A word preceded by a preposition, etc., is compounded in the sense of locative case, etc. It is an indeclinable compound. "It is neuter" means the indeclinable compound is neuter, and always singular. "A short vowel in the neuter" means it is shortened. And elision from another. After indeclinable compounds ending in -a, all case endings are elided. Adhitthi, the meaning of the case endings is location, etc. Here, the word adhi denotes location, the word adhitthi speaks of the meaning "in the woman." Near the city, upanagaraṃ. "The case endings of indeclinable compounds ending in -a" means sometimes -aṃ is added to the case endings. Why "sometimes"? Upanagare. Absence of flies, nimmakkhikaṃ, short. Succession of elders, anutheraṃ, without exceeding power, yathāsatti. As they are old, yathābuḍḍhaṃ, in distribution. As much as the limit of life, yāvajīvaṃ, in determination. From the mountain, the field, āpabbataṃ khettaṃ, in limitation, the boundary being stated is limitation, meaning "without the mountain." Up to the firefly, the cold, ājalantaṃ sītaṃ, in extension, the boundary being grasped is extension, meaning "together with the firefly." In connection with āsadda, even a sentence is accomplished by the rule "dhatu-nama" for non-separation. Thus elsewhere. 231. But in "Uttamo vīro pavīro" etc., because the meaning of the first word is not predominant, there is no indeclinable compound, it is only a determinative compound. Thus, visiṭṭho dhammo abhidhammo. Bad food, kadannaṃ. Here, by "kada kussa," kadā replaces kussa when a vowel follows. Little salt, kālavaṇaṃ, here, by "kāppatthesu ca," kā replaces kussa, and sometimes elsewhere too, by the plural. Bad man, kāpuriso, kupuriso vā, thus asura etc. The compound in which the meaning of the first, last, both, or another word is predominant is an indeclinable compound; The determinative compound and the dependent compound are two, and the copulative and the possessive should be known. Compound. 4. The Section on Derivatives Derivative of Descent 232. Optionally in the sense of offspring. After words in the sixth case, ṇo optionally occurs in the sense of "his offspring." Vā indicates an option. Because the meaning of offspring is already stated by ṇo, the word "offspring" is not used. "Of them, by the case ending" means the mention of "of them..." By the elision of the case ending with the affix ṇa. Likewise, further on. "Tesaṃ ṇo lopaṃ" means the elision of the ṇ of affixes. "Vuddhādisarassa vā saṃyogantassa saṇe ce" means that when the affix saṇakāra follows, there is optional lengthening of the initial vowel of a non-conjunct ending. Regarding its non-restriction – Ayuvaṇṇānañcāyo vuddhi. For akārivaṇṇuvaṇṇas, āeovuddhis occur, and sometimes not, due to the ca. After elision of vowels, etc., being a taddhita, like a noun, syādi endings are applied. The gender, case, and number are as denoted by the taddhita. More often, it is a group or state, the affix ṇya in the same meaning, in the neuter gender. Tā and te are particles in the sense of filling, and those ending in dhāmithaṃpaccaya. Vasiṭṭha's descendant, a male, is vāsiṭṭho, a female is vāsiṭṭhī, a neuter is vāsiṭṭhaṃ. Due to the optional provision, because there is no complete obstruction of a compound by a taddhita, it can also be vasiṭṭhā paccanti. "Napuṃsakena vāpīti," so the knowers of the meaning of words know. 233.